Diseases of the Heart part 4

In this post I will be discussing Ghibah (backbiting), it is especially important to discuss this as it is so prevalent in our society.

Someone people may think that backbiting is a sin of the tongue, not the heart but we need to understand that the tongue is a reflection of what is in the heart.

The tongue is a mirror for what is contained within the heart. – Arab saying

So from this we can see that there is a direct link between our tongues and our hearts. We cannot purify the heart until we purify the tongue.

The prophet (saw) said: “A persons imaan will not be upright until their heart is upright and strong. The heart will not be upright and strong until the tongue is upright and strong.” (Al-Bayhaqi)

Sins of the tongue have become widespread within our society. Foul language, backbiting, slander, lying etc are just some of the sins we have normalised within society and we so easily fall into those sins. These sins are not only harmful to ourselves but also have the power to ruin relationships.

The prophet (saw) said: “When the son of Adam gets up in the morning, all of the organs of his body submit Toni’s tongue and say, ‘Fear Allah with us for our condition is according to you. If you are good, we will be good; and if you are bad, we will become bad.'” (At-Tirmidhi)

We should remember that every single word we say is recorded and we will be held accountable for.

“Man does not utter a word except with him is an observer prepared (to record).” Quran (50:18)

The tongue has the ability to lead us to Jannah or the Hellfire

The prophet (saw) said: “A man utters a word pleasing to Allah without considering it of any significance for which Allah exalts his ranks (in Jannah); another one speaks a word displeasing to Allah without considering it of any importance, and for this reason he will sink down into Hell.” (Bukhari)

The prophet (saw) gave us a very important piece of advice regarding how we speak. He (saw) said: “He who believes in Allah and the last day should either speak good or remain silent.” (Bukhari)

So we need to remember this everytime we are about to say something. Is this a good thing to say? Will it be hurtful to someone? Is it my business to be speaking about this?

One of the great scholars, al-Fudayl ibn ‘Iyad said: There is no jihad which is more difficult that withholding the tongue.

The Quran also teaches us how vile backbiting is. In Surah Hujarat; ayah 12, Allah says: “…And do not backbite each other. Would one of you like to eat the flesh of his dead brother? You would detest it…”

Allah mentions eating flesh because doing that will only hurt you not the dead person. Just like we incur sin by backbiting but nothing happens to the person we backbite about. We would never eat the flesh of a person so why do we backbite? Allah also specifies the flesh of a dead person because a dead person can’t defend themselves, just like if a person backbit someone they can’t defend themselves.

So I’ve spoken about how much Allah dislikes backbiting but what is backbiting?

The prophet (saw) asked his companions: “Do you know what is meant by backbiting?” They said, “Allah and His messenger know best.” He said, “To say something about your brother which he dislikes.” One asked, “Even if what I say is true about my brother?” He replied, “If such defects you say are true about him, then you have backbitten him, and if he doesn’t have what you say, then you have committed slander against him.” (Muslim)

So how do we fall into Backbiting?

It is so easy to fall into backbiting in your everyday life so we need to become aware of them so we can learn to avoid them.

1) Anger – if you feel wronged by someone you may start speaking bad about them out of anger.

2) Your peers are doing it – if people around you are backbiting it is so easy for you to join in. This is why it is so important to surround yourself with good company as the prophet (saw) told us that we are on the religion of our friends.

3) Envy – if you begin to envy someone who is getting attention, praise or love then you may start to say bad things about them to stop that praise and love.

4) To make yourself feel better about yourself – You may degrade someone by saying that they aren’t smart to show how smart you are.

These are only some of the ways in which we can fall into backbiting so we should be careful of what we say.

So how do we stop ourselves from backbiting?

1) Understand the severity of what backbiting is – we can’t resolve the issue until we acknowledge the issue. We should remember that we will be held accountable for all that we say.

2) Cure the cause of the backbiting – is the backbiting due to envy? Anger? Pride? Curing the root cause will help to cure the symptoms, in this caste the symptoms are backbiting.

3) Give yourself a punishment – Everytime you backbite you need to give yourself a punishment but it has to be something that works for you. So it could be that you fast for a day or you donate money. This was done by the salad to prevent themselves from committing these sins.

4) Change your company – It is so important to have good friends, people who will tell you if you are doing something wrong not encourage it. If people around you are backbiting then you will fall into it too.

There are however times when it is permissible to backbite.

1) If you are oppressed you are allowed to go to speak to a person in a position to help end it.

2) Seeking help to change what is wrong and saving a sinful person from committing a sin. So you can go to speak to someone to get help if someone has done something wrong.

3) Seeking advice or fatwa – So you can tell the scholar if someone has wronged you to seek advice.

4) Warning people of someone’s evil – you can highlight whether someone has bad qualities to someone who is looking into marrying that person for example.

5) If a person openly commits evil or bid’ah – if someone takes someone’s wealth unlawfully for example it is permissible to speak about what he has done openly but we cannot speak about him in any other way.

The prophet (saw) told us what happens on the day of judgement to the one who spends his life backbiting others so it is imperative that we do not backbite.

The prophet (saw) said to his companions, “Do you know who is bankrupt?” They said, “The one without money or goods is bankrupt.” The Prophet said, “Verily, the bankrupt of my nation are those who come on the Day of Resurrection with prayers, fasting, and charity, but also with insults, slander, consuming wealth, shedding blood, and beating others. The oppressed will each be given from his good deeds. If his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire.” (Muslim)

So sorry for taking so long to post this! I’ve been crazy busy! I have a couple more posts on this series and I will get them out as soon as possible!

From Rastafarianism to Islam

From Rastafarianism to Islam
When traditional Christianity proved confusing, Serrant from Jamaica became a Rastafarian. But he always felt something was missing… until someone gave him a Quran.

Be inspired by Serrant’s short interview and share it to inspire others.

Make sure you check out http://www.overcome.tv for more inspiring stories

Diseases of the Heart part 3

So in this post I’m going to share what we learnt about the next disease of the heart: kibr.

Kibr is the Arabic word for pride or arrogance, when someone considers themselves superior to others.

The prophet (saw) defined kibr in this narration: “No one will enter paradise who has an atoms of pride in his heart.” A man said: “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allah is beautiful and loves beauty. Pride means denying the truth and looking down on people.” [Muslim]

Allah describes in many places in the Quran how much Allah detests pride and the consequences of having pride in your heart.

“I will turn away from my signs those who are arrogant upon the earth…” Quran (7:146)

“…Thus does God seal over every heart (belonging to) an arrogant tyrant. Quran” (40:35)

“Indeed He, does not love the arrogant.” Quran (16:25)

These are just some of the places that Allah speaks about how displeased he is with those who have pride in their hearts. These ayahs show that Allah will not allow someone with pride to have understanding of the Quran and He will seal their hearts from the light of emaan.

The types of Pride

There are 2 types of pride:

1) Having pride and arrogance in accepting the truth in the oneness of Allah and Islam. So this person rejects Allah, the one who created him.

2) This is the pride people have towards other people. They think they are better than others and look down on them, whether it’s in regards to deen or dunya.

The causes of Pride

There are many reasons why someone may have pride some of which are:

1) Knowledge: People of knowledge can fall into this sin as they may be admired for their knowledge and start looking down on those who don’t have as much knowledge as them.

2) Practice and Worship: When people look down on those who may not be practicing their faith. They also look down on those who sin and feel like they are better than them.

3) Lineage: People who come from a noble lineage/tribe look at those who come from a lower tribe with scorn and behave as if these people are here to serve them.

4)Wealth: Allah describes wealth as a fitna in the Quran. So it can be used for good or it can cause harm. Someone who is wealthy may start to look down at those who have less.

Qualities of a person who has Pride

1) Likes people to stand up for him

2) Wants others to walk behind him

3) Believes that he doesn’t need to visit people only that people should visit him

4) Doesn’t want others to be on his level

5) Does not help in chores

The opposite of pride is humility. The prophet (saw) was always humble.

Cures of Pride

1) Realising the greatness of Allah and realising the weakness of man.

2) Contemplate and reflect over the ayah and Hadith which speak about pride.

3) Think of others as better than you, it doesn’t matter who they are.

4) Increase in ibadah and seek refuge in Allah from this disease.

5) Surround yourself with people who remind you of Allah and of your place.

6) Engaging in chores

When you see someone who is older than you; think they’re better than you because they’ve had more time to do good.

When you see someone who is younger than you; think they’re better than you because they’ve had less time to commit sins.

Hope this has been of benefit, my next post will cover backbiting.

What advice do you give someone concerned about the five daily prayers?

What advice do you give someone concerned about the five daily prayers?
Ahmad grew up thinking that Islam was only for Arabs and Asians. But seeing others practice it showed him it was a universal religion. But whilst his interest in Islam grew, could he pray five times a day? 

Watch the video to see how God guided him and helped him overcome. And share it when you’re done. 

Diseases of the heart Part2

In my last post I discussed why it’s important to study the diseases of the heart. So this post will be about the first disease, hasad (envy).

First we need to know what hasad is, according to Ibn al-Qayyim, hasad is defined as: “disliking a blessing that another had received and wishing that the other person would lose that blessing.”

There are several degrees of hasad:

1) When a person wants a blessing to be taken away from someone else. They don’t want the blessing for themselves just that it’s taken away from the other person.

2) When a person wants the blessing to be taken away from someone else because he wants it for himself.

3) When a person wants a blessing that someone else has without wanting it to be taken from the other person. This is permissible and known as ghibtah. The prophet (saw) said: “There is no permissible envy except in two cases; (towards) a person to whom Allah has granted wealth and property from which he gives charity by night and day, and a person to whom Allah has given the Quran and who recites it night and day.” (Agreed upon)

There are many examples of hasad in the Quran from the story of Habil and Qabil to Yusuf (as)  and his brothers to even Iblees and Adam (as). They all showed how hasad caused them to commit evil acts and corrupted them.

So what causes hasad?

1) Hatred

This often leads to envy, when you feel happy when the person you envy goes through some difficulty. You also feel unhappy when the person you envy is given a blessing from Allah.

2) Arrogance

Pride and arrogance can make a person feel envious towards someone who has a blessing that they don’t have. They can’t understand why someone who they perceive as below them has been given a blessing that they don’t have.

3) Desire for fame

When the desire to be the best in something leads the person to become obsessed with getting praise and recognition and thinks they are more special than others. If someone else receives praise they feel envious towards them.

The consequences of hasad

1) It makes a person unhappy and discontent with what they have. This can be a punishment from Allah if the person doesn’t want to cure hasad from their heart, that they will never be happy with what Allah has given them.

2) It wipes out good deeds. The prophet (saw) said: “Beware of envy, because it consumes good deeds just like a fire consumes wood.” [Abu Dawud]

3) It causes disunity in the community and between family and friends. The prophet (saw) said: “Do not envy one another; do not hate one another; do not turn your back on one another (in discontent); but be slaves of Allah as brothers.” [Bukhari]

4) Being envious of someone will lead to other sins such as backbiting, slander, spreading lies etc.

So how do we cure ourselves of hasad?

1) Force yourself to behave in the opposite way that the envy makes you feel. So if you feel like putting the person down out of your own pride then you should praise the person instead.

2) We often assume that something good that someone else has is a blessing for that person but Allah tests us with blessings as well as hardship. This blessing you desperately want, that the other person has, may not be a blessing for you. It could lead you away from Allah.

3) Look to those who have less than you and be grateful for what Allah has already blessed you with. A good way of doing this is to have a gratitude journal where you write a few things in there daily that you are thankful for having.

4) As Muslims we should understand that nothing happens without the decree of Allah. So when Allah blesses someone we will know that it is due to His divine decree and we cannot do anything to change that.

It is important to constantly reflect on the state of our heart as it is easy to fall into any of these diseases of the heart. In my next post I will discuss kibr (pride).

Oppressive Marriages and the Shaming Culture

There are many women in our community that are stuck in marriages that they want to leave. They might have a husband who is emotionally or psychologically abusive, or he is physically abusive or he’s repeatedly cheated on her or that they’re so incompatible on so many levels that there is no way for them to have a successful marriage.
But they are forced to stay by family and friends because of the stigma attached to leaving their marriage. They are told to have patience and just stay with him. The reasons they are told is because “what will people say” or “stay for the sake of your children.” They are pressured and shamed into staying.
But this isn’t what we see when we look at the seerah of the prophet (saw). He did not tell women to stay because it will affect your child. He didn’t say that you should worry about what the community will think over your own safety and well being.
Women came to him asking for divorce and he never shamed them or pressured them into staying.
We forget that the toxic environment is detrimental to not only the wife but also to the children. They learn that abuse is okay. They learn that that marriage is not peace and tranquility, it’s a prison. And I always wonder why would you raise your children around someone who is not a good role model. They will learn that behaviour.
Now im not saying that we should get divorced at the first sign of small issues but there are legitimate reasons for women to separate themselves from an abusive and oppressive marriage.
We need to change our mindset towards these things. We need to stop shaming the women into staying. It is difficult enough for these women so don’t add humiliation and shame to make things even harder for them.
With this attitude we oppress the oppressed and empower the oppressor.

An Explanation of Allahs Beautiful Names and Attributes part 27 (last part)

95) Al Jameel 
This Name of Allah is not mentioned in the Quran, but occurs in a narration of the Prophet salallahu ‗alayhi wa sallam where he said: Indeed Allah is beautiful and He loves beauty . [Muslim]
Linguistic meaning:
Jameel comes from the root jamala which points to three main meanings. The first main meaning is to be beautiful, gracious, and good, and the second main meaning is to be all at once. The third main meaning refers to a camel. Jameel is used to indicate something or someone who or which possesses attributes of beauty, in either their appearance, character or actions. Jameel can therefore be used for a human being, for example hiya jameelah – she is beautiful.
Shar’ee meaning:
Al-Jameel is the one who is the most beautiful and the source of all beauty to be found in creation. He is perfect and most beautiful in His essence, attributes, and actions. Human beings can look good, but their inner attributes may not be beautiful at all. Others might not look beautiful, but display beauty in their actions and good deeds. Only Allah is Al-Jameel, most beautiful in essence, Names, and attributes and actions. And only He is the true source of all the beauty of the creation.
The beauty of Allah
Human beings are naturally attracted by beauty and we look for it in people and objects. All the beauty of this world is nothing compared to the beauty of the Creator Himself, and the beauty of others all comes from Him and His power alone. Let‘s look at three ways in which the beauty of Allah is demonstrated. Firstly. jamaal az-zaat, Allah Himself is beauty. Al-Jameel covers Himself with a veil and the creation is incapable to perceive the beauty and light of His appearance. The Prophet salallahu ‗alayhi wa sallam said:
His is a veil of light. If He were to remove it, the glory of His countenance would ignite everything of Creation as He looks upon it. [Muslim]
The greatest of delights of the Hereafter is that the successful believers will be able to see His beauty. Al-Jameel says:
[Some] faces that day will be radiant, looking at their Lord. [al Qiyamah 75: 22-23] In fact, for the people of the Hellfire their very inability to see Allah ‗azza wa jall even increases their suffering and torment.
Secondly, jamaal as-sifaat, all Allah‘s Names and Attributes are perfect and beautiful. Al-Jameel says:
And to Allah belong the best Names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His Names. They will be recompensed for what they have been doing. [al Aa’raaf 7:180]
Thirdly, jamaal al af‘al, Allah ‗azza wa jall has utmost beauty in all His actions. All His actions testify of His perfectly timed and proportioned mercy, justice, wisdom, protection etc. Al-Jameel says:
And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing. [al An’aam 6:115]
Benefits we can learn from this Name
1. Take care of your appearance.
Someone once approached the Prophet and asked: What if someone likes that his clothing and his shoes are beautiful? The Prophet replied: Allah loves to see the affects of His grace upon His servant. [At-Tirmidhi] Al-Jameel provided us with clothes and adornments and He loves to see the external beauty of His slaves, because they reflect His blessings on them. However in looking after our appearance and belongings, we should never be extravagant. There is a commendable and a blameworthy type of beauty in outward appearance. You can make any act of beautifying yourself as an act of worship if you do it for the sake of Allah. Examples of beautifying yourself for the sake of Allah are: dressing beautifully in prayer, to (privately) please your spouse or actually concealing your beauty, by wearing the proper hijaab and by observing cleanliness. Then there is beautification for the sake of this world, for power, pride or showing off, which is blameworthy. Go for the commendable to gain rewards.
2. Strive for inner beauty. The Prophet salallahu ‗alayhi wa sallam was not only beautiful in his looks but also in his character and manners. An example of inner beauty is being grateful to Al-Jameel for His blessings and beautifying your deeds by seeking His pleasure only with them. Allah says:
O Children of Adam! We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember. [al A’raaf 7:26] Spend more time on beautifying yourself on the inside rather than only beautifying your outside, for example by purifying your heart of diseases like jealousy, ill-feelings, showing off, and hypocrisy. This will also have an effect on your outside appearance. Beautify your tongue with the truth and beautify your limbs and actions with obedience to Al-Jameel.
3. Beware of the trial of beauty. The Prophet Yusuf alayhi sallam was given half of all human beauty [Muslim], and beauty can be a trial for us from Al-Jameel. Does it make you arrogant or do you realise it is only temporary and you are grateful for it to Al-Jameel, without letting it get in the way of your worship? When you see something or someone beautiful, always remember the source of this beauty is Allah.
Sahl ibn Haneef narrated that the Prophet (peace and blessings of Allah be upon him) came out and travelled with him towards Makkah, until they were in the mountain pass of al-Kharar in al-Jahfah. There Sahl ibn Haneef did ghusl (bathed), and he was a handsome white-skinned man with beautiful skin. ‗Amir ibn Rabee‘ah, one of Banu ‗Adiyy ibn K‘ab looked at him whilst he was doing ghusl and said: ―I have never seen such beautiful skin as this, not even the skin of a virgin,‖ and Sahl fell to the ground. They went to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ―O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head. He said, ―Do you accuse anyone with regard to him?‖ They said, ―‗Amir ibn Rabee‘ah looked at him.‖ So the Messenger of Allah (peace and blessings of Allah be upon him) called ‗Amir and rebuked him strongly. He said, ―Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.‖ Then he said to him, ―Wash yourself for him.‖ So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.
[Ahmad, Malik, An Nasaai, Ibn Hibban Classed as saheeh (authentic) by al-Albani in al-Mishkat] Invoke Allah’s blessings to ward off evil eye when you see something you find beautiful in someone or something by saying; Allahumma baarik lahu (May Allah bless him), Allahumma baarik laha (May Allah bless her), BarakAllahu laka fiha (May Allah bless it), BarakAllahu feek/i (May Allah bless you – male/female).
4. Never praise excessively. Mention of a man was made to the Prophet sallallahu ‘alayhi wa sallam and someone praised him whereupon he sallallahu ‘alayhi wa sallam said:
Woe be to you! You have broken the neck of your friend! He repeated this several times and added: If one of you has to praise his friend at all, he should say: I reckon him to be such and such and Allah knows him well, if you think him to be so-and-so, you will be accountable to Allah because no one can testify the purity of others against Allah. [Al-Bukhari, Muslim]. This hadith teaches us that if you have to praise someone at all, say: ―In my opinion he or she is such and such, if you really think as you say as it is only Allah ‗azza wa jall who thoroughly knows the person.
5. Be motivated by Allah‘s beauty. Your faith in Allah‘s beauty will increase your connection with Him; just imagine how beautiful Allah must be. Be bedazzled by a beautiful sunset as a blessing from Him and let it increase your love and longing for Him, but always remind yourself that nothing in this world can weigh up to gazing at His countenance in Paradise. So strive for your Hereafter by doing good deeds and fight shaytan by remembering Al-Jameel consistently, as he wants to keep you away from the beauty of Jannah.
96) An Nur 
Allah calls Himself An-Nur—The Light, The Illuminating— on one occasion in the Quran. Allah says:
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.
[an Nur 24:35]
Lingustic meaning:
An-Nur comes from the root noon-waw-raa which points to four main meanings. The first main meaning is to give light and illuminate and the second to make visible, reveal,, and clarify. The third main meaning is to be flaming, blazing, and apparent to the senses, and the fourth main meaning to enlighten or give advice. Nur is used to indicate anything that gives off light, in the form of rays for example, and is that which makes things visible.
Shar’ee meaning:
Referring to Allah ‗azza wa jall, He is the one by whom everything is made visible, whose attribute is light, and He is the One who illuminates (munawwir) and the One who guides ( Haadi) the heavens and the earth. He is the one who is the light and from whom comes all light. An-Nur is the light of the heavens and earth, and His light clarifies and reveals, both physically and spiritually.
The essence of Light
In the Qur’an and Sunnah we can find that Allah ‗azza wa jall has a nur (light) related to Him as an attribute of His essence. This is the same as His other Attributes, for example sight, knowledge, might, etc. An-Nur says:
And the earth will shine with the light of its Lord, and the record [of deeds] will be placed, and the prophets and the witnesses will be brought, and it will be judged between them in truth, and they will not be wronged. [az Zumar 39:69] This refers to the magnificent moment Allah ‗azza wa jall will come on the Day of Resurrection to judge mankind. The Prophet salallahu ‗alayhi wa sallam stated about Allah‘s attribute of nur: You are the Light of the heavens and the earth. [Al-Bukhari] He salallahu ‗alayhi wa sallam also said the very weighty words: Light is His hijaab (veil), if He uncovers it then the subuhaat (brightness and splendour) of His Face would burn His creation so far as His Sight reaches. [Muslim]
A beautiful comparison
The scholars mentioned the light that is a part of Allah ‗azza wa jall and His attribute and the light given to the creation, both perceived— like from the sun and the moon— and spiritual. In surah An-Nur, ayah 35 [mentioned above] Allah ‗ azza wa jall describes His Light: The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. [an Nur 24:35]
Ibn al Qayyim rahimahullah explained it as a spiritual light bestowed by Allah ‗azza wa jall upon the heart of His believing slave [Ijtimaa‘ al-Ju-yoush al-Islaamiyyah] The niche is compared with the chest of the believer; inside the niche is a glass, of the most crisp and clear kind, and this glass resembles the heart of a believer. It sees the truth by virtue of its clarity and, similar to the olive oil, is the substance of the believing heart; it is from the ―tree‖ of Revelation (that which Allah ‗azza wa jall revealed in His books). [Ibn al Qayyim‘s al-Waabil as-Sayyib] The stronger a believer adheres to the revelation, the stronger the roots in his heart are.
Benefits we can learn from this Name:
1. Know what to follow for success. An-Nur says:
O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book [al Maeda 5:15] This light is the Prophet Muhammad salallahu ‗alayhi wa sallam. The first step is to really treat the Qur’an and Sunah as your guide and deeply realize that only they are your way to receive the spiritual light of An-Nur. Through them you can see the reality of things and you will learn to clearly distinguish between good and bad.
2. Strive for His light. Strive for His light by making understanding the Qur’an a priority in your daily life. Each day at least read one ayah and its meaning and practise it. Learn to understand the original language of the Qur’an. The light which An-Nur puts in your heart when you submit is faith in Him, knowledge, and love and remembrance of Him. Make the Qur’an and sunnah priority in your daily life so An-Nur will guide you and bless you with spiritual clarity.
3. Increase your good deeds. Do many good deeds for the sake of An-Nur so that He will put light on your face in the Hereafter. A beautiful way to increase your worship is to think about your intention consciously throughout the day and re-invent your intention by changing random deeds like cleaning, cooking, working, etc. with the intention of pleasing Allah ‗azza wa jall.
4. Think of the light on the Day of Judgement. The more your heart was responding to the light of the revelation (Al-Qur’an and sunnah) in this life, the stronger your light will be on that dreadful day! So increase in doing good by seeing these deeds as a reason for light in the darkness of the Hereafter in shaa Allah.
5. Be thankful. Each day realise that An-Nur has guided you from the darknesses of disbelief to the light of Islam and thank Him from the bottom of your heart.
6. Ask An-Nur. Use this supplication from the Quran related to light:
O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, “Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent.” [At Tahrim 66:8]
And this beautiful invocation for when you go to the mosque:
O Allah, place light in my heart, and on my tongue light, and in my ears light and in my sight light, and above me light, and below me light, and to my right light, and to my left light, and before me light and behind me light. Place in my soul light. Magnify for me light, and amplify for me light. Make for me light and make me a light. O Allah, grant me light, and place light in my nerves, and in my body light and in my blood light and in my hair light and in my skin light [Al-Bukhari]
97) Al Witr
This Name of Allah is Allah‘s is not mentioned in the Qur’an, but occurs in a narration of the Prophet salallahu ‗alayhi wa sallam who said: Allah is witr (single, odd) and loves what is witr. So perform witr prayer. O followers of Qur’an, observe witr (prayer). [At-Tirmidhi, Abu Dawood]
Linguistic meaning:
Witr comes from the root watara, which points to three meanings. The first meaning is to be odd (numbered), one and single. and the second is to be in succession. A third meaning is to deprive. Linguistically witr means that which is odd-numbered, uneven, not uniform or equable.
Shar’ee meaning:
Al-Witr is the One, the Unique and Only. He is unique in His essence in all His Attributes and there is nothing equal to Him in any way. Allah‘s Name Al-Witr is related in meaning to His beautiful Names Al-Ahad and Al-Waahid. All indicate that Allah ‗azza wa jall is one, only and unique in His essence, all His powers, knowledge and abilities.
Examples of Witr in Worship
In Islam the ways we worship are indicated to the finest details in the Quran and the sunnah of the Prophet Muhammad salallahu ‗alayhi wa sallam. An example is the number of times we are ought to carry out certain acts of worship, of which some are in witr (odd numbers) only. Examples are the tawaaf (circulation) around the ka‘bah, which is prescribed to be done seven times as well as the times Muslims go between Safaa and Marwaa as Hajj and Umrah ritual. According to some ahadeeth the Night of Decree (laylatul qadr) is to be found in the last ten nights of Ramadhan, in the odd-numbered nights.
Another example is the amount of days which is sunnah to fast as one of the ways of the Prophet to fast was on ayaam ul beed – the white days – which are three days in the middle of each month.
The most known example regarding witr is the Witr prayer, which is a strongly recommended prayer of an odd-numbered rakaat to be prayed in the time after the ‗Esha prayer and before the Fajr prayer.
Benefits we can learn from this Name
1. Keep reminding yourself of the uniqueness of Al-Witr. The fact Allah ‗azza wa jall is one and unique in all He does, knows and gives, is something we know, but sometimes forget to live by in our daily lives. Remind yourself each day Allah is the only one who can give you Paradise, so put Him first and not what people think or want of you or even what your ego (nafs) whispers to you.
2. Pray the Witr prayer. The Witr prayer is one of the greatest acts of worship that draws one closer to Allah. The majority of the scholars say is one of the confirmed sunan (a sunnah mu‘akkadah) which you as a Muslim should observe regularly and not neglect. Imam Ahmad rahimahullah even said: Whoever neglects Witr is a bad man whose testimony should not be accepted. The Prophet sallalahu alayhi wassalam said:
Allah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allah has enjoined it for you during the time between ‗Esha prayer until dawn begins. [At-Tirmidhi] Ask Allah Al-Witr to enable you to pray this prayer regularly.
3. Be unique. As true Muslims we all share our belief in Allah Al-Witr alone, but this doesn‘t mean we should not strive to be unique in our actions. Do your best to perform as many good deeds as you can, be creative and set up your own projects on the path of Islam and for the pleasure of Al-Witr and by the will of Allah, leave an unique legacy in this world which will count for you in the Hereafter inshaa‘Allah.
4. Know the meaning of tawheed and live by it. Studying the meaning of tawheedullaah (the Oneness of Allah), its types and how to live by them is the most important branch of Islamic knowledge. Part of this knowledge is knowing the Names and Attributes of Allah ‗azza wa jall. At least spend one day a week of which you read from a trustworthy book about tawheed and its types and make sure to convey this knowledge to your children and family in shaa Allah.
98) Al Faatir
This Name of Allah appears in the Qu’ran 6 times. For example Allah says:
[All] praise is [due] to Allah , Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent. [al Faatir 35:1]
Allah also says:
Say, “O Allah , Creator of the heavens and the earth, Knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ.” [az Zumar 39:46]
Lingustic meaning:
Faatir comes from the root faa-Taa-raa which points to three main meanings. The first main meaning is to initiate and start and the second is to create. The third main meaning is to break apart or cleft asunder.
Shar’ee meaning:
He is the One who initiates and creates. Al-Faatir is the one who starts and finishes the complete creation with perfection. Fatara al-shay‘ means ―he began the thing.‖ Ibn ‗Abbaas said: I did not understand what faatir al-samawaati wa‘l-ard (Creator of the heavens and the earth) meant until two Bedouins came to me with a dispute about a well, and one of them said Ana fatartuha (I started it), meaning that he was the one who dug it first. This means that the root fatara and faatir may be used to refer to others than Allah azza wa jall, however Allah is the only true Faatir as each and every thing is started by His will and power only.
The great excellence
In the Qur’an Allah starts a surah with the Name al Faatir [see the ayah above]. Allah Al-Faatir teaches us beautiful lessons we can learn from this chapter: surah Faatir. He ‗azza wa jall opens strongly stating it is He who is the Creator of the heavens and earth and therefore both praise and thanks belongs to Him. Further in the surah Allah says:
Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty. [al Faatir 35:32] Here Al-Faatir explains to us how of all of the creation, He chose a selection to be blessed with belief in Him, with Al-Islam. He then describes how we can classify ourselves into three groups, all of which are among the believers. Al-Ḥasan al-Baṣri explained: the wrongful one is the one whose ill-deeds have overtaken his good deeds, the foremost one is the one whose good-deeds have overtaken his ill-deeds, and the middle-coursed one is the one whose good-deeds and ill-deeds are equivalent.
This teaches us that true success, or excellence, lies not in materialism but in your good deeds outweighing your bad deeds.
Benefits we can learn from this Name
1. Feel true praise and thanks. Allah ‗azza wa jall starts surah Faatir with: Alhamdulillaahi faaTiris samaawaati wal ardh – [ All] praise is [due] to Allah, Creator of the heavens and the earth…[al Faatir 35:1.] You firmly believe He is the Creator, but how often do you really praise Him and how strong is your thanks to Him, for all He gave you? Most important is that you say each alhamdulillah, with a strong conviction that He is your Creator, the Originator of all you see, feel, taste and touch. Recognise His work all around you and be thankful for all that He created for you to make use of in this world.
[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing [ash Shuraa 42:11]
2. Realise how blessed you are with Islam. Halfway of surah Faatir Allah says:
Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty. [al Faatir 35:32]
Do you see the Qur’an as your inheritance? How much effort do you make to practise the Book Al-Faatir chose to reveal to you? Realise that as a Muslim you are blessed with the greatest bounty: belief. If you are weak in practising Islam still realize that you are part of His chosen slaves among His enormous creation and let this motivate you to work harder. If you are already steadfast in your religion, keep reminding yourself this is from Al-Faatir only.
3. Seek love and protection at the source. The most destructive quest is that for love and protection from the wrong sources. How many people have been consumed by their obsessive love for others instead of loving their Creator and disappointed and broken by their realisation the creation could not protect them? Al-Faatir is the one who created the heavens and the earth and all that is in them and He is the only one who can protect you and love you like no other.
Say, ―Is it other than Allah I should take as a protector, Creator of the heavens and the earth, while it is He who feeds and is not fed?‖ Say, [O Muhammad], “Indeed, I have been commanded to be the first [among you] who submit [to Allah ] and [was commanded], ‘Do not ever be of the polytheists.’ “[al An’aam 6:14]
So bow to Him and seek Him only in ease and hardship. Like Yusuf ‗alayhi salaam beautifully supplicated:
My Lord You have given me [something] of sovereignty and taught me the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous [Yusuf, 12:101]
4. Call upon Al-Faatir. A beautiful way to praise and thank Him is to stick to the adhkaar of the Prophet salallahu ‗alayhi wa sallam, for example the morning and evening remembrance- a set of supplications to be said after fajr and after the ‗asr prayer.* One of them is:
O Allah, Knower of the unseen and the evident, Maker of the heavens and the earth (faaTiras samaawaati wal ardh) , Lord of everything and its Possessor , I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers. (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim [At-Tirmidhi, Abu Dawood].
Memorise this beautiful dua‘, make it part of your daily routine and revive the sunnah.
99) Al Badee’
This Name of Allah apears in the Qur’an 2 times. Allah says:
Originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is. [al Baqara 2:117
Allah also says:
[He is] Originator of the heavens and the earth. How could He have a son when He does not have a companion and He created all things? And He is, of all things, Knowing. [al An’aam 6:101]
Linguistic meaning:
Badee‘ comes from the root baada’a – baa-daal-ayn which points to three main meanings. The first main meaning is to originate, innovate, or start. The second main meaning is to start something, to uniquely contrive without any similarity to anything pre-existing. And the third main meaning is to be incomparable, superlative and amazing.Linguistically, bid‘ah means an innovation or something new, something not done or said by anyone before.
Shar’ee meaning:
Al-Badee‘ refers to the one and only Originator who time and time again does something new, unlike anything else, originating its existence without the use of any tool and without being limited to time or space. He is the One who initiates and creates in amazing and original ways that have no precedent, without any model or example. Al-Badee‘ is the incomparable, the unique, and only One who originates, commences, invents, and creates in a perfect way.
Bid’ah : the concept of innovation in religion
According to Islamic teaching bid‘ah is any invented or innovated way in religion that is aimed at worshipping or drawing closer to Allah ‗azza wa jall. This means that this act, saying, or distancing from something, has no proof—or daleel— in the Quran and Sunnah and was not known at the time of the Prophet salallahu ‗alayhi wa sallam and the companions. (These unaccepted religious inventions and innovations don‘t include worldly inventions, like technology) The Prophet salallahu ‗alayhi wa sallam would start a khutbah (sermon) saying: The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is misguidance and every misguidance is in hellfire [Muslim] This shows us it is forbidden to innovate something in Islam or to follow an innovation someone else started. He salallahu ‗alayhi wa sallam kept repeating: Every newly-invented thing is a bid‘ah (innovation), every bid‘ah is a going astray, and every going astray will be in the Fire. [An-Nasaa‘i] He also explained that when you invent something in Islam this deed will be rejected from you: Whoever innovates something in this matter of ours that is not a part of it will have it rejected. [Al-Bukhari] This shows how important it is to gain correct Islamic knowledge, as any innovation will not be accepted from the believers and can lead to the Hellfire.
Benefits we can learn from this Name
1. Stay away from innovation in your religion. Study the Qur’an and the sunnah from trustworthy sources so you equip yourself with knowledge on what is commanded, recommended, forbidden and discouraged in Islam. Gain knowledge about the ways of the prophet and his companions as these are key to implementing Qur’anic knowledge in your life. The prophet salallahu ‗alayhi wa sallam said: If anyone introduces an innovation in the religion, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in the religion) he is cursed by Allah, by His angels and by all the people. [Abu Dawood] Ask Al-Badee‘ to protect you from innovation.
2. Follow the Prophet sallalahu alahyi wassalam. The prophet said:
Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can. [Al-Bukhari] And: . . . we were with ‗Umar and he said: We have been forbidden to undertake a difficult task beyond our capability (i.e. to exceed the religious limits, e.g., to clean the inside of the eyes while doing ablution).[Al-Bukhari] Never change or twist the meaning of the Qur’an or Sunnah to suit your desires. Be honest and take responsibility for your choices. Be careful with cultural activities; if they don‘t contradict the Qur’an and sunnah there is no harm, but if they contradict Islam, avoid them.
3. Revive a sunnah. The prophet salallahu ‗alayhi wa sallam said:
He who starts a good sunnah will be rewarded for it, in addition to receiving rewards equal to the rewards of those who follow him into it. Whereas he who starts a bad sunnah will be burdened with it, in addition to receiving burdens equal to the burdens of those who follow him into it. [Muslim]
4. Present Islam in a correct way. When presenting Islam to someone, present the Qur’an and Sunnah and not your opinion.
5. Ask Al-Badee‘. Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‗Be,‘ and it is. [al Baqarah 2:117] Know there is no problem too big, no situation too challenging, and no difficulty too hard as long as you call upon Al-Badee‘ to ask for His support and for your every need.
100) Al Muheet
This Name of Allah appears in the Qur’an 7 times. For example Allah says:
If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah , their plot will not harm you at all. Indeed, Allah is encompassing of what they do. [ale Imran 3:120]
Allah also says:
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah , and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah , of what they do, encompassing. [an Nisaa 4:108]
And Allah says:
And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah , of all things, encompassing. [an Nisaa, 4:126]
Linguistic meaning:
Linguistically, muheet and waasi‘ are related in meaning, and both include vastness, encompassing, and comprehension. Both Attributes of Allah represented in Al-Muheet and Al-Waasi‘ imply that there is nothing beyond Him, nothing is hidden from Him and His knowledge and power are all-encompassing.
Shar’ee meaning:
All-Encompassing, The All-Pervading. Al-Muheet encompasses the whole creation. His knowledge, power, mercy, and dominion encompass all things, and all beings are under His control. There is no hiding or escaping from His encompassing Attributes
The Encompassing Fire of Hell
On most occasions in the Quran Allah azza wa jall uses the root hawata in the context of encompassing knowledge, specifically how Allah encompasses both the seen and unseen in His infinite knowledge and how the creation encompasses only that which He allows.
Allah ‗azza wa jall also uses this root multiple times as an attribute of one of His creations: the Hellfire. Allah says:
They urge you to hasten the punishment. And indeed, Hell will be encompassing of the disbelievers. [al Ankaboot 29:54] And :
And among them is he who says, ―Permit me [to remain at home] and do not put me to trial.‖ Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. [at Tawbah 9:49] This choice of words shows us how overwhelming and terrifying the Hellfire is and how it will close in completely on its inhabitants.
And say, ―The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.‖ Indeed, We have prepared for the wrongdoers a fire whose walls will surround them And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place. [al Kahf 18:29] May Al-Muheet save us from this terrible fate, ameen.
Benefits we can learn from this Name
1. Be both comforted and alerted by Al-Muheet. Realise that Allah controls all beings and that whenever people wrong you, this is encompassed in the knowledge of Al-Muheet and He will deal with them accordingly. Also be alerted by the fact that nothing escapes nor is hidden from Al-Muheet, let this inspire you to purify your heart, your behaviour and your wealth and be just in dealing with others, regardless your position.
2. Realise your knowledge is limited. Living in an era when knowledge seems to be very easily accessible through the internet and rapidly developing know-how of technology, we tend to forget that our true knowledge is very limited. On many occasions in the Quran Al-Muheet mentions His attribute of complete encompassing knowledge and power as opposed to our very limited and dependant knowledge. In Ayatul Kursi, an ayah we should read according to the sunnah daily after each obligatory prayer and before going to sleep, Allah reminds us of this fact: . . . and they encompass not a thing of His knowledge except for what He wills . . .[al Baqarah, 2:255] Next time you read this ayah remind yourself your knowledge is completely dependant on Allah, get rid of any arrogance and submit fully to Him.
3. Don‘t let your sins encompass you. As human beings we sin and if we wouldn‘t sin and turn to Allah seeking His forgiveness, Al-Muheet would replace us with another people who would sin and ask Him for forgiveness so that He would forgive them. However, always strive to not be encompassed by your sins and let your good deeds outweigh your bad deeds.
Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally. [al Baqarah 2:81] A great tip is to follow up a bad deed with a good deed straight away, for example when you have gossiped, ask Allah‘s forgiveness and straight away make dua for that person.
4) Don‘t be anxious about the future. The majority of our worries are based on future concepts and expectations, which often turn out to not even occur.
Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge. [Ta Ha 20:110] Don‘t worry about the unknown, accept that Al-Muheet revealed exactly the knowledge to you which you need to navigate through this life successfully and don‘t be anxious about the future as you will never know what will happen tomorrow.
101) Al Jaami’
This Name of Allah is mentioned in the Qur’an on two occasions. Allah says:
Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise [ale Imran 3:9]
And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together – [an Nisaa 4:140]
Linguistic meaning:
Jaami‘ comes from the root jeem-meem-‗ayn, jama‘a which points to three main meanings. The first meaning is to gather or to bring together, accumulate, or congregate. The second main meaning is to connect, combine, or unite. The third main meaning is to reconcile or resolve and the fourth is to arrange, assemble, or compose. The concept of jam refers to both physical gathering and union, such as yawm ul-jumu‘ah ( the day people gather) and ‗ijmaa (scholarly consensus) as spiritual reconciliation, such as bringing the hearts people together after enmity.
Shar’ee meaning:
Al-Jaami‘ is the One who makes substances in the bodies work together, who gathers all different creatures living side by side in the world and so will disassemble us and compose us again when He gathers us on the Day of Judgment. He is the One who gathers, reconciles, assembles, and unites. Al-Jaami‘ is the One who brought the whole universe together, who reconciles hearts, who connects opposites and that which is similar, and who will gather all to stand before Him.
The Day of Gathering
Friday, or the day of Al-Jumu‘ah , is a blessing Allah ‗azza wa jall granted the believers. The Prophet salallahu ‗alayhi wa sallam said: Allah sent astray those who had come before us from Al-Jumu‘ah (The Day of Gathering/Friday). So the Jews were guided to yawmus-Sabt (Saturday), and the Christians were guided to yawmul-Ahad (Sunday). So Allah presented to us, therefore guided us to Al-Jumu‘ah. Furthermore, they will follow us on yawmul-Qiyaamah (The Day of Standing and Reckoning). We are last from amongst Ahlud-Dunyaa -the people of this life- and first on yawmul-Qiyaamah [Muslim]
The Day of Resurrection is also known as the Day of Gathering, because on that Day Allah will gather His slaves for their final Judgments; this is the great gathering. Allah ‗azza wa jall tells us about Yawm ul-Jam‘i (the Day of Assembly):
The Day He will assemble you for the Day of Assembly – that is the Day of Deprivation. And whoever believes in Allah and does righteousness – He will remove from him his misdeeds and admit him to gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. [at Taghabun 64:9]
Benefits we can learn from this Name
1. Remember the Day of Gathering.
Allah– there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement. [an Nisaa 4:87] Reflect on the greatness of Allah ‗azza wa jall who is able to bring all of mankind, from the old ages to the last of times, together in one place. Every day think about your standing in front of Him, Al-Jaami‘.
2. Strive for the shade of Al-Jaami‘. Couple your knowledge and remembrance of the Day of Judgment with action. The Prophet salallahu ‗alayhi wa sallam said:
There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah‘s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‗I fear Allah‘, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears. [Al-Bukhari Muslim] Study each type carefully and strive to practice (elements of) each in your daily life: connect with and look after your local mosque, come together with people for the sake of Allah, give secret sadaqah and cry out of love and fear for Him when you are alone.
3. Observe the etiquettes of Friday. Which role does yawm ul-Jumuah play in your life? Study the virtues of Friday and practice the sunan so you can be immensely rewarded. For example, read Surah Al-Kahf, perform ghusl, pray the Jumu‘ah prayer, and listen to the sermon (khutbah) and go early for it. Also supplicate to Allah azza wa jall as much as possible, especially the last hour after ‗Asr and send peace and blessings on the Prophet abundantly.
4. Bring people together. Apart from bringing together your knowledge with action and your personal acts of worship like salah, Al-Jaami‘ rewards you for your acts of helping creation and bringing people together. For example, pray in congregation, but also try to reconcile two parties in conflict and bring people together by sharing your dinner. Remember, unity doesn‘t mean there are not differences in opinions, strategies, and backgrounds; it means you should be united through a bigger picture, seeing the Quran and the Sunnah as the rope you are holding on to together. As Al-Jaami‘ says:
And obey Allah and His Messenger, and do not dispute and lose courage and your strength would depart; and be patient. Indeed, Allah is with the patient. [al Anfaal 8:46]
102) Al Haseeb
This Name of Allah appears in the Qu’ran 3 times. Allah says:
Is not Allah sufficient for His Servant [Prophet Muhammad]? And [yet], they threaten you with those [they worship] other than Him. And whoever Allah leaves astray – for him there is no guide [az Zumar 39:36]
And Allah says:
And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor – let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allah as Accountant. [an Nisaa 4:6]
And also:
And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant. [an Nisaa 4:86]
Linguistic meaning:
Haseeb and Haasib come from the root ha-sa-ba, which points out to three main meanings. The first meaning is reckoning, counting, and calculating. The second main meaning is to give without sparing and to give without the receiver‘s expectation. The third is to suffice, to be sufficient, or to be without measure. Linguistically, hisaab is used to indicate an account, bill, or balance. Al-Haseeb is the One in whose hand is the final account on the Day of Judgement and He will present to mankind their balance in which every detail will be recorded to be followed by a most accurate, just, and eternal recompense.
Shar’ee meaning:
He‘s the one who keeps account of everything in the worlds and requites even the smallest of deeds. Al-Haseeb is The Sufficient; in general because He takes care of all His slaves, giving them benefits and warding off harm. Al-Haseeb takes extra special care of those of His pious slaves who put their trust in Him, giving them support and victory.
Running the Cosmos with Ease
The Name Al-Haseeb is close in meaning to Al-Hafeedh, The Preserver. The balance of the entire cosmos shows that there‘s a great power capable of computing even the smallest atom up to the largest planet; that power is Allah (swt). The course of the moon, the sun, the clouds, the change of seasons and all systems in the universe perfectly run their course to guarantee the preservation of our life on earth in the best way so that we are able to do what we are created for; to worship Al-Haseeb. Allah says:
Indeed all things We created with predestination. And Our command is but one, like a glance of the eye [al Qamar 54:49-50]
His attribute of hasaba truly is miraculous.
Benefits we can learn from this Name
1. Bring yourself to account before you are brought to account. Al Haseeb says:
[It will be said], Read your record. Sufficient is yourself against you this Day as accountant. [al Israa 17:14]. Make it a daily habit, for example before you go to sleep, to sit back and do muhassabah: honest self-criticism. Bring yourself to account before you‘re brought to account. Make a list with your main weaknesses and make a practical plan on how to work on them.
2. Hasten to repent to Al-Haseeb. A very important consequence of taking yourself to account is that you repent. How can you repent if you don‘t even realise you did something wrong? That‘s why al muhassabah is so important. The Prophet salallahu ‗alayhi wa sallam told us about a beautiful opportunity:
The Scribe on the left delays registering the sin of a Muslim for six hours. If he repents (within these six hours), and seeks Allah‘s forgiveness, they drop if off. If he doesn‘t, they write is down as a single sin. [At-Tabarani] When you‘re about to sin, remind yourself that this sin will be written down and presented to you on the scariest day of your life: the day of Judgement. Take your chance to repent within six hours to avoid your sin being presented to you on this dreadful day.
3. Be honest in your dealings. Even when people might not find out you were not honest in your dealings, Al-Haseeb will add it to your account. So always be honest in any transactions you do, at work, at school, even in dividing things at home amongst your family and children.
4. Say hasbun-Allaahu wa ni‘mal wakeel. Which means Allah is Sufficient for us, and He is the Best Disposer of affairs. This is one of the most powerful statements we are taught to say in the Quran and the Sunnah. If you put your complete trust in Al-Haseeb, by leaving all matters to Him by seeking only His pleasure, by accepting His decree, and by submitting to His will, you can face any challenge in life. Ibn ‗Abbas radiyallahu ‗anhu said:
When (Prophet) Ibraheem ‗alayhi sallam was thrown into the fire, he said: Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs [Al-Bukhari].
5. Ask Al-Haseeb. Aim high in asking Allah Al-Haseeb; instead of just asking for Paradise, ask for the highest level, Jannatul Firdaws bi ghayri hisaab– without reckoning. A very important daily dhikr is Allah is sufficient for me. There is no God but He. I have placed my trust in Him, He is Lord of the Majestic Throne.
Whoever says this seven times in the morning after fajr and seven times after Asr, Allah will take care of whatever worries him/her of the matter of this world and the Hereafter. [Muslim]
103) Al Muqeet
This Name of Allah is mentioned in the Qu’ran once. Allah says:
Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper. [an Nisaa 4:85]
Linguistic meaning:
Muqeet comes from the root qaaf-waw-taa, which carries four main meanings. The first meaning is to supply, maintain, and sustain. The second main meaning of this root is to feed and nourish. The third is to keep, preserve, and guard, and the fourth is to witness, observe, and watch over. Linguistically, muqeet refers to the attribute of sustaining.
Shar’ee meaning:
Al-Muqeet sustains bodies and the souls and He has taken it upon Himself to sustain His creation. As He creates all things, Al-Muqeet also creates what sustains them; He makes accessible what is necessary and what is luxury. He gives us what we need to survive, until He wills to put an end to life— then He simply withholds what keeps us alive. Al-Muqeet alone is capable and knowledgeable of everything. He is the powerful maintainer who sustains, nourishes, protects, and oversees all that exists. Al-Muqeet is taking care of all living beings by sending down all kinds of physical and spiritual nourishment for them. Sustaining Body and Soul Al-Muqeet protects and sustains living beings; in this sense this Name is strongly related to Al-Hafeedh, The Preserver. He does not only sustain our bodies with provisions like food and drink, but Al-Muqeet also for example sustains the heart through knowledge. Sustaining us is even more specific than the attribute of providing for us, Ar-Razzaaq.
Al-Muqeet and Al-Mugheeth Some reports give the Name al-Mugheeth instead of al-Muqeet. Al-Mugheeth is interpreted as meaning the Helper, for He helps His slaves at times of difficulty when they call upon Him; He answers them and saves them. It also has the meaning of the One Who responds and the One Who is called upon. Ighaathah [help] refers to actions and istijaabah [responding] refers to words, but they may be used interchangeably. Ibn al-Qayyim said: He is the Helper of all His creatures, and He responds to those who are desperate
Benefits we can learn from this Name
1. Make abundant dua to Al-Muqeet. Al-Muqeet hears the silent dua and responds to it and knows your affliction and is the only One Who removes it. Call upon Al-Muqeet, using this beautiful Name, to ask to sustain your body with provisions and your heart with the knowledge of Islam.
2. Recognise Al-Muqeet in every sustenance. Let this Name inspire you to equip yourself with this good manner: every time food is brought to you, recognise Al-Muqeet and His amazing grace through which you are provided with food. This goes for all the daily life provisions you never really think about, even the knowledge you are able to gain to strengthen your mind and heart. If you train yourself to such recognition you will be able to live by this Name.
3. Sustain others with the help of Al-Muqeet. If you are grateful to Al-Muqeet for His sustenance, protection and nourishment He will make you treasure-house for His servants, enabling you to sustain others, teach them knowledge, and lead them to the ever-Living, the Sustainer.
4. Seek your wishes from Al-Muqeet only. Only seek the fulfilment of all your wishes and desires from Him, for only Al-Muqeet holds the keys to the treasures of His sustenance. Al-Muqeet said in a hadith qudsi to Musa ‗alayhi sallam:
O Musa! Ask Me with regard to everything, including your shoe strings and the salt for your pot.
5. Rely on Al-Muqeet. He can sustain and look after the whole creation without ever getting tired, so be sure Al-Muqeet looks after you in the best possible way. Rely on Him to provide for you, nourish you and protect you by never seeking haraam means of sustenance or doubting in His power to maintain you.
6. Nourish your soul by faith in Al-Muqeet. Nourish your heart by having faith in His Oneness and nourish your soul by the five pillars of Islam; shahadah, prayer, zakat, fasting and Hajj.
7. Use your sustenance in the right way. Whatever Al-Muqeet blessed you with, protected you with and gave you access to, show Him that you use it to please Him and not to anger Him. Pay your zakah over your belongings, give abundant sadaqah with your time and skills and don‘t misuse your sustenance by using it for impermissible things or by being ungrateful or unsatisfied.
104) Al Qaabid 105) Baasit
The Names Al-Qaabid, Al-Baasit The Withholder, The Extender— are not specifically used as beautiful Names in the Qur’an. Qaabid and Baasit are Opposites
Linguistic meaning:
Qaabid comes from the root qaa-baa-daad, which refers to the attribute of withholding. It points to meanings like to lay hold of, to grasp, to make scarce, and to have absolute ownership of something (to hold in the hand). It also means to contract the heart, which causes distress, depression, and lack of joy. Baasit comes from the root baa-seen-taa, which refers to the attribute of expanding. It means to extend, to grant abundance, to provide amply and to widen, to make spacious. The term Baasit includes a powerful and majestic sense of infusing something with a gift that will grow and flourish in great abundance. Linguistically, the first Name refers to decrease while the second to increase; these two actions embrace all things in existence. In other words, if Allah decreases something, this means that He withholds it, and if He increases something, this means that He extends it. Therefore these two Names are mentioned together.
Shar’ee meaning:
Al-Qaabid is the One whose wisdom decides when to withhold something or to make something scarce, either physically or spiritually. He is the One who holds all hearts in His hand. Al-Baasit is the One Who expands and amplifies all abundance and the One whose glory and abundance fill and expand the heart! Our Provisions There are different fields of Qabd (withholding) and Bast (expanding). One of the meanings of Al-Qaabid and Al-Baasit has to do with people‘s provision or sustenance. Allah says:
Allah extends provision for whom He wills of His servants and restricts for him. Indeed Allah is, of all things, Knowing [al Ankaboot 29:62]
Regarding people‘s provision, we should not say this is due to someone being intelligent or talented, because Allah ‗azza wajal is the One Who withholds or extends provision for people. Allah‘s extension of provision is for your honour or for your trial and His withholding of your provision is for treatment or protection.
Allah says:
And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing. [ash Shuraa 42:27]
Constriction and Expansion of Our Hearts Allah ‗azza wajal withholds when it is good and gives when it is good. Sometimes our chests feel tight and our imaan feels low. This constriction of our hearts can bring us back to Allah if we take the step to strive. At other times our hearts feel spiritually expanded, our emaan, is strong, and we feel joy and strength to face the world. We struggle daily with the heart, which is called qalb in Arabic, which means to change or to turn. Just like Allah is Al-Qaabid, He is Al-Baasit who can remove any constriction we feel. Allah equipped you with a special criterion: Al-Qabd, whereby you feel depressed and dispirited as soon as you commit a sinful deed, like lying to others, looking at indecent things etc. You feel Al-Qabd only if your heart is still alive and you are sensitive.
Why does Allah grant us our mind? So that we thereby know Him! Why does He grant us our pure original human nature? So that we know our mistakes! With our mind we know our Lord; with our pure original human nature we know our mistakes by feeling unhappy and depressed. But instead of staying in that state, we should get up, seek forgiveness, and follow up our bad deeds with good ones. As well, sometimes Allah causes us to feel qabd (constriction) so that we reflect on its causes, like how a stomach ache tells us we ate something bad. Why do we feel like this? Did we put our trust in others than Allah? Did you seek the pleasure of others instead of the pleasure of Allah?
Benefits we can learn from these Names
1. Know that after hardship comes ease. If you feel in a state of constriction, look forward to expansion and lightness. Understand it is from Allah ‗azza wajal. The Story of Yusuf ‗alayhi sallam is characterised by ups and downs; from the well, to a palace, from prison to Minister, from separation to unity. He made the best of his situation and knew that the relief was coming. Have this attitude and strength and you will succeed, no matter the situation.
2. Contemplate on nature. Allah withholds the clouds from some people and provides them to others, and in some places the rain would be much heavier than in others. This means that Allah withholds rain from some and provides it to some. Allah is also the One who ‗withholds‘ (conceals) daylight and then brings it back. Allah says:
Then We hold it [daylight] in hand for a brief grasp. [al Furqaan 25:46] Reflect on these types of qabd and bast every time you experience them.
3. Reflect on life and death. Allah Al-Qaabid, Al-Baasit infuses souls into us (bast) and gives us life, and He also seizes souls and causes them to die (qabd). Allah says:
Blessed is He in whose hand is dominion, and He is over all things competent [He] who created death and life to test you [as to] which of you is best in deed– and He is the Exalted in Might, the Forgiving. [al Mulk 67:1-2]
4. Be a source of expansion to others. Be of those who offer relief to other people. Expand the hearts of others by reminding them of the blessings of Allah subhana wa ta’alaa and that after hardship comes ease.
5. Do da‘wah with these Names. While doing da‘wah strike the balance between reassuring people of Allah‘s mercy and warning them of His punishment. Because Allah is simultaneously Al-Qaabid and Al-Baasit, you as a da‘ee or da‘eeyah should also warn people away from disobeying Allah and encourage them to obey Him. Three things must always be dwelling together in your heart as a true believer: glorification of Allah (through contemplation on the miraculous universe), love for Allah (through contemplation of His divine favors), and fear of Him (through contemplation of His irresistible wrath and punishment).
6. Sleep in the Name of Allah. When you sleep it‘s called a minor death. Allah withholds the souls of some and they will never wake up and He returns the souls of others and they do wake up. That‘s why it‘s very important to make your bedtime dua: O Allah in Your Name I die and live.
7. Remember the Day of Resurrection. Allah says about another example of His power of qabd: They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him. [az Zumar 39:67]
8. Beg Al-Qaabid, Al-Baasit to guide your heart. A happy heart is the heart filled with imaan. The Prophet salallaahu alayhi wasallam made this dua often: O Turner of the Hearts, keep my heart firm on Your Religion
106) Malik ul Mulk
Allah calls Himself Maalik ul-Mulk— Master of the Kingdom, the Dominion‘s Owner— on one occasion in the Quran. Allah says:
S ay, ―O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honour whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent [ale Imran 3:26]
Linguistic meaning:
Maalik, Malik and Maleek all come from the root maa-laa-kaa, which points to three main meanings. The first main meaning is to have possession and ownership. The second is to have power and ability, and the third main meaning is to control and have authority. Linguistically, maalik is an intensified form and refers to not only having kingship, but being master and lord.
Shar’ee meaning:
He is the only possessor and ruler of the creation. Maalik ul-Mulk has the supreme authority and ruling power to act, command, and decide in whatever manner He likes! The word malik (king) is used for people however the Name Maalik ul-Mulk is used for Allah azza wa jall only. He is the King of all Kings, the owner of all owners and the ruler of all rulers, and His Kingdom consists of all that was, is, and will be created.
The Maalik of the Day of Judgement
In Surah Al-Fatiha Allah azza wa jall calls Himself Maaliki yawmid-Deen: He is the Master of the Day of Recompense and on that day all commands will be Allah‘s only. No king or ruler will be able to command anyone to anything nor will any person have the power to do anything for someone else. Maalik ul-Mulk says, demonstrating His complete ownership and mastery over us:
Indeed the righteous will be in pleasure and the wicked will be in the hellfire. They will [enter to] burn therein on the Day of Recompense and never therefrom will they be absent. What can make you know what is the Day of Recompense? Then, what can make you know what is Day of Recompense? It is the Day when a soul will not posses for another soul [power to do] a thing; and the command that day is [entirely] with Allah. [al Infitar 82:13-19]
Benefits we can learn from this Name:
1. Remember the day of Recompense. Remind yourself of the day that Maalik ul Mulk will confront you. The Day they come forth nothing concerning them will be concealed from Allah . To whom belongs [all] sovereignty this Day? To Allah, the One, the Prevailing.
This Day every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account. [al Ghaafir 40:16-17] Every time you say Maaliki Yawmid-Deen in your prayer, imagine standing in front of Him and think of the deeds you have put forward for that day.
2. Reflect on the Kingdom. Because nowadays most of us live in cities, surrounded by concrete and machines, we forget that in nature more than anything you see the sublime manifestation of the mulk of Allah ‗azza wa jall
When you are caught up in your daily life issues, blowing small problems out of proportion, or when your connection to Allah ‗azza wa jall feels weak, step out in the streets and into nature and let it humble you. Pick up a leaf and feel the texture. Reflecting on the creation is in itself ‗ibaadah.
3. Ask Maalik ul-Mulk. Use this beautiful Quranic dua to supplicate to Maalik ul-Mulk: Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire. [ale Imran 3:191]
4. Motivate yourself. Imagine the moment you will enter Paradise; the angels at the gates will welcome you with salaamun ‗alaykum– they greet you with peace, peace that you have longed for all your life. Then you will rush off to your house, the prophet salallahu ‗alayhi wa sallam said:
By the One in Whose hand is the soul of Muhammad, any one of them (believers) will be more familiar with his dwelling in Paradise than he was with his house in this world [Al-Bukhari]
Make Paradise a reality in your life and make it a clear goal at each start of your day. Allah ‗azza wa jall says:
And when you look there [in Paradise], you will see pleasure and great dominion. [al Insaan 76:20] Motivate yourself by imagining that first look into the great Kingdom of Paradise.
5. Be responsible in the dominion of Maalik ul-Mulk. Allah ‗azza wa jall placed you in His dominion with a mission: to worship Him alone and be reformers on earth. How do you know what Maalik ul-Mulk expects from you in His kingdom? By studying the Qur’an and the sunnah, so you can first read about His commandments and limits with which He guides you. The second step is asking Him for understanding of your Deen, and the third to do your best to act upon your knowledge.
6. Be a good leader. The Messenger of Allah salallahu ‗alayhi wa sallam said,
Every one of you is a shepherd and is responsible for his flock. The leader of people is a guardian and is responsible for his subjects. A man is the guardian of his family and he is responsible for them. A woman is the guardian of her husband‘s home and his children and she is responsible for them. The servant of a man is a guardian of the property of his master and he is responsible for it. Surely, every one of you is a shepherd and responsible for his flock. [Al-Bukhari, Muslim]
Never misuse your authority over someone else, be just to your spouse and children and even to the animals, and remind yourself you will be asked about your leadership by Maalik ul-Mulk
107) Dhul Jalaali wal Ikraam
Allah calls Himself Dhul-Jalaali wal-Ikraam The Possessor of Glory and Honour, The Lord of Majesty and Generosity — on two occasions in the Quran. Allah says:
And there will remain the Face of your Lord, Owner of Majesty and Honor. [ar Rahman 55:27
Blessed is the Name of your Lord, Owner of Majesty and Honor [ar Rahman 55:78]
Linguistic meaning:
Jalaal comes from the root jeem-laam-laam, which points out to three main meanings. The first main meaning is to be glorious, majestic and sublime. The second main meaning is to be high, lofty and independant and the third to be supremely great. Ikraam, kareem and akram come from the root karama [see Al Kareem and Al Akram] which points out to four main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued. The third main meaning is to be precious, valuable and rare and the fourth to be bountiful and productive. Linguistically, dhu or thoo is a demonstrative pronoun and literally means with, in , on, or of in the Arabic language.
Shar’ee meaning:
In Dhul-Jalaal dhu refers to Allah ‗azza wa jall being complete Possessor, Owner and Lord of al-Jalaal, Majesty and Glory. Wal-Ikraam means wa (and) al-Ikraam, the Generosity and Bounty. Kareem is an adjective while ikraam is a verbal noun. Allah is the Lord of these two beautiful Attributes. Dhul-Jalaali wal-Ikraam is the One who is most precious and honoured; He is the Majestic and Glorious Lord, Owner and Source of all generosity, blessings and bounties. He is the one who owns each attribute and manner of glory, majesty, superiority, generosity, and honour. Dhul-Jalaali wal-Ikraam is the source of great splendour and abundance.
The Honourable Face of Allah
In Surah Ar-Rahmaan Allah ‗azza wa jall tells us about the moment everything and everyone on earth will perish and only His honourable Face will remain, because He is the Ever-Living and will never die. Allah ‗azza wajall describes His Face here as being Dhul-Jalaali wal-Ikraam. Ash-Sha`bi said, ―When you have recited, Whatsoever is on it (the earth) will perish.) do not stop, continue reading: And there will remain the Face of your Lord, Owner of Majesty and Honor.‖ [ar Rahman 55: 26-27] Ibn `Abbas commented on the meaning of Dhul-Jalaali wal-Ikraam, by saying, ―Owner of greatness and pride. Both of these statements can be found in tafseer Ibn Katheer.
Benefits we can learn from this Name:
1.Seek the Face of Dhul-Jalaali wal-Ikraam. Allah ‗azza wa jall describes His Noble Face as being Dhul-Jalaali wal-Ikraam; only He is worthy of being revered and obeyed. Make it a mission to seek His Face in everything you do.
And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect. [al Kahf 18:28] That means for example that if you do something for someone else or give someone something, you don‘t do it for their praise or recognition, but only to please Allah. As He said about those giving charity:
[Saying], “We feed you only for the countenance of Allah . We wish not from you reward or gratitude. [al Insaan 76:9] You can test yourself by seeing how you feel when someone doesn‘t show gratefulness or doesn‘t recognise what you did for them: do you feel angry and upset? Then you might have to remind yourself to do it for His Face only He records each deed, no matter if people thank you or not.
2. Remember Dhul-Jalaali wal-Ikraam after each prayer. Follow a sunnah and get rewarded immensely by using below dhikr after salah. A‘ishah radiyallahu ‗anhaa said, ―When the Messenger of Allah would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, O Allah! You are As-Salam, and peace comes from You. Blessed be You Yaa Dhal-Jalaali wal-Ikraam [Muslim] 3. Be generous. Let Allah ‗azza wa jall being the Lord of generosity be an inspiration for you to be kareem (generous) to others as the Prophet salallahu ‗alayhi wa sallam said: The generous one is close to Allah, close to paradise, close to people, far from hell. However a miserly person is far from Allah, far from Paradise, far from people, but close to Hell. Allah loves more an ignorant man who is generous than a worshipper who is miserly. [at Tirmidhi]
4. Recognise the Source. When you receive gifts from people or someone benefits you by giving support or help, know that the Source of these bounties is Dhul-Jalaali wal-Ikraam. So when a gift or benefit arrives to you, make sure the first thing you do is saying ‗alhamdulillah‘ and honour the true Giver from whom all blessings come. Then, thank the person for example by supplicating for them by saying jazaakAllahu khayr (may Allah reward you with good) or baraakAllahu feek (may Allah bless you). 5. Ask Dhul-Jalaali wal-Ikraam. The Prophet salallahu ‗alayhi wa sallam encouraged you to call upon Allah ‗azza wa jall in an effective manner by using His most Beautiful Names. When you start your dua‘ with this Name, mind that Dhu changes into Dha, for example Yaa Dhal-Jalaali wal-Ikraam. The Prophet salallahu ‗alayhi wa sallam said: Persist (in invoking Allah) with, ―Yaa Dhal-Jalaali wal-Ikraam [Ahmad, An-Nasaa‘i] So when you make a dua‘, you can say: Yaa Dhal-Jalaali wal-Ikraam… [then your request].
All that is good and correct in this document is from Allah and all mistakes and shortcomings are from the author of this document and shaytaan.
May Allah forgive us and give us the tawfeeq to worship Him how He deserves to be worshipped and may He grant us His pleasure in this life and the next, and a place next to Him in Jannah.
All praise is due to Allah for giving the opportunity and ability to type up and collate these precious notes on the knowledge of His beautiful Names and attributes.
May He accept the humble efforts in gathering this piece of beautiful knowledge and may He make it a means of guidance and benefit for everyone who comes across it, aameen.
Please share this piece of knowledge with as many people as possible; your reward is with Allah subhana wa ta‘alaa. And our final call is that all praise belongs to Allah, Lord of the worlds.